“God has spoken once, twice I have heard this” (Psalms 62:12). From one verse, emerge several explanations. [However] in conclusion, a verse does not depart from its literal sense and meaning. Although the Prophets have employed metaphors, let each metaphor be explained simply, each statement fitting its context.

I have seen multiple midrashei aggada (exegetical interpretations): Some organize this entire book in one complete compilation of midrash, while others have pieces scattered in multiple places [...]

“I say that king Shlomo saw prophetically that in the future, Israel will undergo exile after exile, destruction after destruction, and they will mourn in exile for their original glory, remembering the original love by which they was seperated from all other peoples, and they wil say, ‘I will go and return to my first husband, for then I fared better than now’, and they will remember His kindnesses and their own value, and the goodly things promised to them in the eschaton. And Shlomo wrote this sefer prophetically, in the language of a widowed woman who longs for her husband, ‘who clings to her beloved’, remembering how she loved him in her youth, and [she] admits her failings. And even her Beloved is pained by her pain, and remembers the kindness of her youth, the comeliness of her beauty, and the quality of her deeds, in which he was bound up with her in intense love, and He tells her that He does not willfully bring her grief, and nor has she been sent away permanently, for she is still His wife, and He her husband, and he will return to her in the future.”

The song of songs which is Shlomo’s. Our Rabbis taught, “Every Shlomo (because they were at a loss to explain why [Scripture] did not mention his father,¹ as it did in Mishlei and Koheles) mentioned in Shir Hashirim is sacred [=refers to God], the King to Whom peace שָׁלוֹם belongs.² It is a song which transcends above all other songs,³ ⁴ which was recited to the Holy One, Blessed Is He, by His assembly and His people, the congregation of Yisroel. Rabbi Akiva said, “The world was never as worthy as on the day that Shir Hashirim was given to Yisroel, for all the Writings are holy, but Shir Hashirim is the holiest of the holies.” Rabbi Elazar son Azaryah said, “To what can this be compared? To a king who took a se’ah of wheat and gave it to a baker. He said to him, ‘Extract for me so much fine flour, so much bran, so much coarse bran, and produce enough fine flour from it for one loaf, sifted and superior.’ Similarly, all the Writings are holy, but Shir Hashirim is the holiest of the holies,⁵ for it is all comprised of fear of Heaven and the acceptance of the yoke of His kingdom.”⁶

footnotes: ¹ I. ² Maseches Shavuos 35b. ³ Rashi offers this explanation because he questions why does it not state, “The song which is Shlomo’s,” why is “of songs” necessary? (Sifsei Chachomim) ⁴ Alternatively “of songs” refers to the one thousand and five songs attributed to King Shlomo as it is stated, “and his songs were one thousand and five,” in I Melachim 5:12. (Gra) ⁵ Mishnayos Yodayim 3:5. ⁶ Alternatively “the song of ‘songs’,” the plural corresponds to the dual “songs” that comprise Shir Hashirim, the song that the congregation of Yisroel praises the Holy One, Blessed is He, and the song that the Holy One, Blessed is He praises the congregation of Yisroel. (Sefer Duda’im)

Let him kiss me with the kisses of his mouth. She recites this song with her mouth in her exile and in her widowhood, “If only King Shlomo would kiss me with the kisses of his mouth as of yore,”⁷ because in some places they kiss on the back of the hand or on the shoulder, “but I desire and wish that he behave with me as his original behavior, like a bridegroom with a bride, mouth to mouth.”⁸ as in Bereishis 27:26 and Ibid. 29:11, and in many other places. (Sifsei Chachomim)

footnotes: ⁷ “With the kisses of his mouth” is obviously superfluous, therefore Rashi explains that it refers to the days of yore. (Sifsei Chachomim) ⁸ If it were not mouth to mouth the verb נשק [=kiss] would be followed with a lamed

For ... is dearer. Your love [is dearer] to me than any banquet of wine or than any pleasure and joy. In the Hebrew language, every feast of pleasure and joy is called after the wine, as the matter is stated, “to the house of the wine feast,”⁹ [and as in,] “They shall not drink wine with song,”¹⁰ [and as in,] “And there were harp and lute, tambourine and flute, and wine at their drinking parties.”¹¹ This is the explanation of its apparent meaning. And according to its allegorical meaning: It was said in reference to when He gave them His Torah and spoke to them face to face. And that love is still more pleasant to them than any pleasure, and they are assured by Him that He will appear to them again to explain to them the secret of its reasons and its hidden mysteries, and they beseech Him to fulfill His word. This is [the meaning of], “Let Him kiss me with the kisses of His mouth.”

footnotes: ⁹ Esther 7:8. ¹⁰ Yeshayahu 24:9. ¹¹ Ibid. 5:12.

Like the fragrance of good oils. A good name is referred to as, “good oil.”¹² due to their pleasant fragrance. (Sefer Duda’im)

footnotes: ¹² Alternatively, “good oils” symbolize Torah and mitzvos

Like the fragrance of good oils. That those dwelling at the ends of the earth smelled, [i.e.,] those who heard of Your good reputation when You performed awesome deeds in Egypt.

[Your name] is like flowing oil. Your name is thus called. It is said about you that “you are [like] oil that is constantly being poured forth so that your fragrance goes forth to a distance.” For such is the nature of fragrant oil, as long as it is in a sealed bottle, its fragrance does not diffuse. If one opens it and pours its oil into another vessel, its fragrance diffuses.¹³

footnotes: ¹³ See Rashi in Maseches Avodah Zarah 35b.

Therefore young maidens love you. Yisro came upon hearing the news and converted; also Rachav Hazonah said, “For we have heard how Adonoy dried up, etc.”¹⁴ And because of this [she proclaimed], “For Adonoy your God, He is God in heaven, etc.”¹⁵

footnotes: ¹⁴ Yehoshua 2:10. ¹⁵ Ibid. 2.11. According to this Rashi, “maidens” represent proselytes, and because of the plural expression [עלמות], Rashi mentions two proselytes, Yisro and Rachav. (Sifsei Chachomim)

Young maidens. Virgins, since the text compares Him to a young man whose beloved holds him dear. And according to the allegory: The “young maidens” are the other nations.

Draw me we will run after you. I heard from your messengers a hint that you said to draw me, and I said, “We will run after you,” to be as a wife to you.¹⁶

footnotes: ¹⁶ Alternatively, You initiate, by drawing us after You and to return to You as it is stated, “Bring us to You Adonoy and we will return,” in Eichah 5:21.

The king has brought me into his chambers. And even today, I still have joy and happiness that I cleaved to you.

We recall your love. Even today, in living widowhood, I always recall your first love [for me] more than any banquet of pleasure and joy.

They loved you sincerely. A strong love, a straightforward love, without deceit or intrigue, (in accordance with the expression of the verse, “and the crooked will become straight and heights will become a valley”¹⁷) that my ancestors and I loved you in those days. This is its simple meaning according to its context. According to its allegorical meaning: They mention before Him the loving kindness of [their] youth, the love of [their] nuptials, their following Him in the wilderness, a land of drought and darkness, and they did not even prepare provisions for themselves, but they believed in Him and in His messenger. And they did not say, “How can we go out into the wilderness, which is neither a land of seed nor food?”¹⁸ But they followed Him, and He brought them into the midst of the chambers of the envelopment of His clouds. With this, they are still joyful today and happy with Him despite their afflictions and distress; and they delight in the Torah, and there they recall His love more than wine, and the sincerity of their love for Him.¹⁹

footnotes: ¹⁷ Yeshayahu 40:4. ¹⁸ See Yirmiyahu 2:2. ¹⁹ Their love for You is much higher than the love of wine from which pleasure is derived. (Sforno)

I am black but comely, etc. You, my friends, let me not be light in your eyes. Even if my husband has left me because of my blackness, for I am black because of the tanning of the sun, but I am comely with the shape of beautiful limbs. Though I am black like the tents of Keidar, which are blackened because of the rains, for they are always spread out in the wilderness, I am easily cleansed to become like the curtains of Shlomo. The allegory is: The congregation of Yisroel says to the nations, “I am black in my deeds [i.e., sins], but I am comely by virtue of the deeds of my ancestors, and even some of my deeds are comely. If I bear the iniquity of the [golden] calf,²⁰ I can offset it with the merit of the acceptance of the Torah.” [Scripture] calls the nations, “the daughters בְּנוֹת of Yerusholayim” because it is destined to become the metropolis for them all, as Yechezkeil prophesied, “I will give them to you as surrounding villages לְבָנוֹת,”²¹ and similarly, “Ekron, and its suburbs וּבְנֹתֶיהָ.”²²

footnotes: ²⁰ According to Targum the faces of the Bnei Yisroel actually turned black like the skin of the Cushites, when they sinned with the golden calf. After they repented the blackness went away. ²¹ Yechezkeil 16:61. ²² Yehoshua 15:45.

Do not look upon me. Do not look upon me disrespectfully, as in, “for they had gazed [disrespectfully] upon the Ark of Adonoy.”²³

footnotes: ²³ I Shmuel 6:19.

That I am so black. For my blackness²⁴ and my ugliness are not from my mother’s womb, but from the sun’s tanning, for that blackness can easily be whitened by staying in the shade.

footnotes: ²⁴ שחרחרת is a combination of two words, שחר and חרת, the latter is the blackest of black. (Gra)

My mother’s sons were incensed against me. These are the Egyptians among whom I grew up, and they went up with me in the mixed multitude. They were incensed against me with their enticement and their persuasion until they made me—

keeper of the vineyards. And there the sun tanned me and I became black; i.e., they made me a worshiper of other gods, but my own vineyard [i.e., my God], which was mine from my forefathers, I did not keep. We find in Scripture that leaders are called with the expression of ‘vineyards,’ as it is stated, “And I will give to her her vineyards כְּרָמֶיהָ from there,”²⁵ which the Targum renders as, “And I will appoint for her her leaders.” And similarly, “he does not turn by the way of the vineyards.”²⁶

footnotes: ²⁵ Hosheia 2:17. ²⁶ Iyov 24:18.

Tell me, you whom my soul loves. The Holy Spirit now repeatedly compares her to sheep that is endeared to the shepherd. The congregation of Yisroel says to Him, as a woman to her husband, “Tell me, You Whom my soul loves, where do You pasture Your flock [i.e., Bnei Yisroel] among these wolves²⁷ in whose midst they are? And where will You rest them at noon, in this exile, which is a distressful time for them, like noon, which is a distressful time²⁸ for the flock?”

footnotes: ²⁷ I.e., the nations. ²⁸ Because of its intense heat.

For why should I flit about. And if you ask, “What does it concern You?” It is not complimentary for You that I²⁹ should be like a mourner, who veils herself over the lip, weeping for my sheep.³⁰

footnotes: ²⁹ I.e., Bnei Yisroel. ³⁰ I.e., weeping over the plight of my people.

Around the flocks of your companions. Near the flocks of the other shepherds, who pasture flocks as You do; i.e., among the flocks of the nations, who rely on other deities, and who have kings and princes leading them.

If you do not know. This is the shepherd’s reply, “If you do not know where you should go to pasture your sheep, you, O fairest of women, for the shepherd has ceased leading them³¹—

footnotes: ³¹ If you are uncertain about a matter of law, follow in the footsteps of your forefathers and follow their tradition. (Sforno)

Go forth in the footsteps of the sheep. Look at the footsteps, the way that the sheep went, and the footsteps are discernible;” traces in O.F. There are many similar instances [of עקב in Scripture, “and Your footsteps וְעִקְּבוֹתֶיךָ were not known,”³² [and] “your steps עֲקֵבָיִךְ were cut off,”³³ [and] “And it will return on its heel עָקֵב,”³⁴ [meaning] that they will return in their tracks.³⁵ You go on that path. And pasture your kids

footnotes: ³² Tehillim 77:20. ³³ Yirmiyahu 13:22. ³⁴ Bereishis 49:19. ³⁵ Alternatively, one who seeks God [symbolized by the shepherd], should follow the footsteps of the flock until he reaches the “shepherd.” (Sefer Duda’im)

near the dwellings of the shepherds. Among the dwellings of the other shepherds whom you are near. This is the allegory: If you do not know, My assembly and My congregation, O fairest of women, among other nations, where you should pasture and be saved from the hand of those who oppress you, to be among them, and not have your children perish, ponder the ways of your early ancestors, who accepted My Torah and kept My ordinance and My commandments, and go in their ways. As a reward for this, you will pasture your kids near the princes of the nations. And similarly Yirmiyahu said, “Set up markers for yourself ... set your heart to the path, etc.”³⁶

footnotes: ³⁶ Yirmiyahu 31:20.

To steeds in the chariots of Pharaoh I have likened you, my beloved. This lamed is like the lamed of, “At the sound לְקוֹל of His giving an abundance of water,”³⁷ and as in, “like the fragrance לְרֵיחַ of your good oils.”³⁸ לְסֻסָתִי=] at the gathering of many steeds, for I gathered My camps to go out toward you against the chariots of Pharaoh to save you, as it is stated, “You trampled [them] in the sea with your steeds,”³⁹ i.e., many steeds. There I silenced you [=דִּמִּיתִיךְ, My beloved; I silenced you from your cry, as it is stated, “and you shall remain silent.”⁴⁰ I saw this in Aggadic works. Another explanation—I have likened you my beloved. There I demonstrated [=דִּמִּיתִיךְ to all that you are My beloved.

footnotes: ³⁷ Yirmiyahu 10:13. ³⁸ Above 1:3. ³⁹ Chavakuk 3:15. ⁴⁰ Shemos 14:14.

To steeds. A gathering of horses, chevalchie in O.F.

I have likened you. Adesmei in O.F., as in, “they intended דִּמּוּ to kill me,”⁴¹ for there⁴² I adorned you with beautiful ornaments.⁴³

footnotes: ⁴¹ Shoftim 20:5. ⁴² At the Red Sea. ⁴³ Because I intended to demonstrate that you are My beloved.

Your cheeks are comely with rows of gems. Rows of earrings and a golden forehead plate.⁴⁴

footnotes: ⁴⁴ Alternatively, ornaments in the shape of turtledoves [=תורים] (Ibn Ezra)

Your neck with [pearl] necklaces. Golden necklaces and pearls strung on golden threads of the bounty of the [Reed] Sea.

Circlets of gold we will make for you. I and My tribunal decided before Pharaoh’s arrival that I should entice him and harden his heart to pursue you with all the best of his hidden treasures; so that we should make circlets of golden ornaments for you.

With spangles of silver. That were already in your possession, that you took out of Egypt; for the plunder at the sea⁴⁵ was greater than the plunder in Egypt.⁴⁶

footnotes: ⁴⁵ Symbolized by gold. (Sifsei Chachomim) ⁴⁶ Symbolized by silver. (Sifsei Chachomim)

Spangles. Silver objects studded and decorated with stripes and hues.

While the king was at his table. The congregation of Yisroel replies and says, “All this is true. You bestowed good upon me, but I repaid You with evil, for while the King was still at the table of His wedding banquet...”⁴⁷

footnotes: ⁴⁷ At Mount Sinai.

My spikenard gave out its fragrance. This expression is instead of [saying], “gave forth its stench.” When the Divine Presence was still at Sinai, I sinned with the [golden] calf; Scripture describes it with an expression of love, “gave out its fragrance,” and it did not write, “stank,” or “became putrid,” because Scripture speaks euphemistically. (See Rashi in Maseches Shabbos, Chapter “Rabbi Akiva”⁴⁸ who states the reason for not writing “stank” or “ became putrid” is because of love. However according to the Tosafists explanation there, the reason that “gave out” is written instead of “abandoned its fragrance,” is because of love. However, it is not written, “stank,” or “ became putrid,” even without that reason, but because of euphemism.)

footnotes: ⁴⁸ 88b.

A bundle of myrrh is my beloved to me. My beloved has become to me as one who has a bundle of myrrh in his bosom, and he said to him, “Here, [take] this bundle, which will give a more fragrant aroma than the first one that you lost.” So, was the Holy One, Blessed Is He, appeased by Yisroel for the incident of the [golden] calf and found them an atonement for their iniquity and said, “Donate to the Tabernacle, and let the gold of the Tabernacle atone for the gold of the calf.”

Between my breasts he shall lie. Even though I betrayed Him, He said He would dwell there.⁴⁹

footnotes: ⁴⁹ I.e., in the Tabernacle.

Between my breasts. Between the two staves of the Ark.⁵⁰

footnotes: ⁵⁰ Maseches Yoma 54a; the Gemara there explains that the staves of the Ark protruded into the curtain causing it to bulge like a woman’s breasts.

A cluster of henna. There is a spice called כֹּפֶר as in, “Henna כְּפָרִים with spikenard,”⁵¹ and it is shaped somewhat like clusters.

footnotes: ⁵¹ Below 4:13.

In the vineyards of Ein-Gedi. [Ein-Gedi is] the name of a place, and there it is common. I saw in Aggadah that those vineyards produce fruits four or five times a year. And this is an allegory of the many atonements and forgiveness that the Holy One, Blessed Is He, forgave them for the numerous trials with which they tried Him in the wilderness.⁵²

footnotes: ⁵² Alternatively, henna are composed of many seeds and their fragrance diffuses over great distances, symbolizing that the miracles God performed were heard from afar.

Behold, you are comely, my beloved. I⁵³ was ashamed of my going astray, but He encouraged me with appeasing words, saying, “I have forgiven because of your words.”⁵⁴ And you are most fair, for your eyes are like doves; i.e., a bride whose eyes are ugly, her entire body requires examination, but she whose eyes are beautiful, her body requires no examination.⁵⁵ The allegorical meaning is: I forgave you for your iniquity, and behold you are fair with “Let us do,”⁵⁶ and you are fair with “Let us hear;”⁵⁷ fair with the deeds of your forefathers and fair with your own deeds, because —

footnotes: ⁵³ I.e., Yisroel. ⁵⁴ Bamidbar 14:20. ⁵⁵ See Maseches Ta’anis 24a. ⁵⁶ Shemos 24:7. ⁵⁷ Ibid.

Your eyes are like doves. There are righteous among you who clung to Me like a dove, that once it recognizes its mate, does not allow him to mate with another.⁵⁸ Similarly, “and all the sons of Leivi gathered around him,”⁵⁹ and they did not err with the [golden] calf. Another explanation [of הִנָּךְ יָפָה, behold, you are beautiful through the construction of the Tabernacle, as it is stated, “and behold, they had done it, etc. And Moshe blessed them;”⁶⁰ he praised them for that.

footnotes: ⁵⁸ Even when its mate is not there. Similarly, Bnei Yisroel do not abandon God even during the period when the Divine Presence is “hiding” from making its presence felt. (Sefer Duda’im) ⁵⁹ Shemos 32:26. ⁶⁰ Ibid. 39:43.

You are handsome, my beloved, most handsome. The beauty is not mine, but Yours; You are the handsome one.

Most handsome. For You overlooked my transgressions and caused Your Shechinah to rest in our midst. This is the praise⁶¹ of the descent of the fire, “and all the people saw and shouted for joy.”⁶²

footnotes: ⁶¹ By Yisroel to God. ⁶² Vayikra 9:24.

Indeed our bed is fresh. Through your pleasantness, behold our couch is fresh with our sons and daughters, all of whom gather unto You here, as it is said, “and the assembly was gathered, etc.”⁶³ The Tabernacle is called a bed, as it is stated, “Behold the bed of Shlomo,”⁶⁴ and similarly, the [Beis] Hamikdosh is called a bed, as it is said concerning Yo’ash, “in the bed chamber” which was in the “House of God,”⁶⁵ because they are the source of Yisroel’s fruitfulness and procreation.

footnotes: ⁶³ Vayikra 8:4. ⁶⁴ Below 3:7. ⁶⁵ II Divrei Hayomim 22:11, 12.

The beams of our houses are cedars. This is in praise of the Tabernacle.⁶⁶

footnotes: ⁶⁶ Alternatively, the beams whose function is to support the structure, symbolize the righteous whose concerns and desires are that their actions benefit and protect their entire generation. (Sefer Duda’im)

Our panels. I do not know if this רָהִיטֵנוּ is a term referring to boards or a term referring to bars, but I do know that also in the language of the Mishnah, we learned, “the רָהִיטֵי⁶⁷ [panels] of a person’s house testify against him.”⁶⁸ ⁶⁹

footnotes: ⁶⁷ The text of the Mishnah referred to by Rashi as we have it does not mention רהיטי at all, rather the text reads, the אבנות [stones] of a person’s house and the קורות [beams] of his home, testify against him.” However, the text that Rashi had [רהיטי ביתו של אדם] can be found in Dikdukei Sofrim and also in Radak’s Sefer Hashoroshim. ⁶⁸ Maseches Chagigah 16a. ⁶⁹ Alternatively, רהט means “hasten” in Aramaic. The Targum for רץ [=run] is “רהט,” see Bereishis 18:7. It therefore symbolizes the Beis Hamikdosh which King Shlomo hastened and completed in seven years.